Genesis 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹  and will bring you back to the land of your fathers.

Genesis 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ²  and lead you up from this land to the land he swore on oath to give ³  to Abraham, Isaac, and Jacob.”

Numbers 27:12-17

Leadership Change

27:12 ⁴ Then the Lord said to Moses, “Go up this mountain of the Abarim range, ⁵  and see ⁶  the land I have given ⁷  to the Israelites. 27:13 When you have seen it, you will be gathered ⁸  to your ancestors, ⁹  as Aaron your brother was gathered to his ancestors. ¹⁰  27:14 For ¹¹  in the wilderness of Zin when the community rebelled against me, you ¹²  rebelled against my command ¹³  to show me as holy ¹⁴  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

27:15 Then Moses spoke to the Lord: 27:16 “Let the Lord, the God of the spirits of all humankind, ¹⁵  appoint ¹⁶  a man over the community, 27:17 who will go out before them, and who will come in before them, ¹⁷  and who will lead them out, and who will bring them in, so that ¹⁸  the community of the Lord may not be like sheep that have no shepherd.”

Deuteronomy 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ¹⁹  of meeting ²⁰  so that I can commission him.” ²¹  So Moses and Joshua presented themselves in the tent of meeting.

Joshua 23:14

23:14 “Look, today I am about to die. ²²  You know with all your heart and being ²³  that not even one of all the faithful promises the Lord your God made to you is left unfulfilled; every one was realized – not one promise is unfulfilled! ²⁴ 

Philippians 1:23

1:23 I feel torn between the two, ²⁵  because I have a desire to depart and be with Christ, which is better by far,

Philippians 1:2

1:2 Grace and peace to you ²⁶  from God our Father and the Lord Jesus Christ!

Philippians 1:14-15

1:14 and most of the brothers and sisters, ²⁷  having confidence in the Lord ²⁸  because of my imprisonment, now more than ever ²⁹  dare to speak the word ³⁰  fearlessly.

1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill.

[48:21]  ¹ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[50:24]  ² tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ³ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[27:12]  ³ sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipinski, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.

[27:12]  ⁴ tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.

[27:12]  ⁵ tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.

[27:12]  ⁶ tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.

[27:13]  ⁴ tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.

[27:13]  ⁵ tn Heb “people.”

[27:13]  ⁶ tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.

[27:14]  ⁵ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ⁶ tn The verb is the second masculine plural form.

[27:14]  ⁷ tn Heb “mouth.”

[27:14]  ⁸ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[27:16]  ⁶ tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”

[27:16]  ⁷ tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.

[27:17]  ⁷ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

[27:17]  ⁸ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.

[31:14]  ⁸ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ⁹ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ¹⁰ tn Heb “I will command him.”

[23:14]  ⁹ tn Heb “go the way of all the earth.”

[23:14]  ¹⁰ tn Or “soul.”

[23:14]  ¹¹ tn Heb “one word from all these words which the Lord your God spoke to you has not fallen, the whole has come to pass for you, one word from it has not fallen.”

[1:23]  ¹⁰ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:2]  ¹¹ tn Grk “Grace to you and peace.”

[1:14]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ¹³ tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ¹⁴ tn Grk “even more so.”

[1:14]  ¹⁵ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.